place, and he was far advanced in years; yet his heart was manifestly overwhelmed with his fubject. There is reason to think that the things which Mr. Paine attempts to ridicule, drew tears from his eyes while he narrated them; as an ingenuous mind will find it difficult to review the narrative without fimilar sensations.

Mr. Paine is pleased to say, "Any person that " could read and write might have written such a " book as the Bible:" but nothing can be farther • from the truth. It were saying but little, to affirm that he could not produce a fingle page or sentence that would have a fimilar effect. Stranger, as he has proved himself to be, to the love of God and righteousness, he could not communicate what he does not feel. The croaking raven might as well endeavour to imitate the voice of the dove, or the fong of the nightingale, as he attempt to emulate the Holy Scriptures. Mr. Paine's spirit is sufficiently apparent in his page, and that of the facred writers in theirs. So far from writing as they wrote, he cannot understand their writings. That which the Scriptures teach on this subject is fufficiently verified in him, and all others of his spirit: The natural man receiveth not the things of the Spirit of God, neither can he know them, for they are spiritually difcerned. As easily might the loveliness of chastity be perceived, or the pleasures of a good confcience appreciated by a debauchee, as the things of God be received by a mind like that of Mr. Paine.

Finally, If the Bible be the word of God, it may be expected that fuch an authority, and divine fanction should accompany it, that while a candid mind shall presently perceive its evidence, those

who read it either with negligence or prejudice, shall only be confirmed in their unbelief. It is fit that God's word should not be trifled with. When the pharifees captioufly demanded a sign, or miracle, they were fent away without one. They might go, if they pleased, and report the inability of Jesus to work a miracle. The evidence attending the refurrection of Christ is of this description. He had exhibited proofs enow of his divine miffion publicly, and before the eyes of all men; but feeing they were obstinately rejected, he told his enemies that they should fee him no more till he should come on a different occafion:* and they faw him no more. They might infist, if they pleased, that the testimony of his disciples, who witnessed his refurrection, was infufficient. It is thus that herefies, offences, and scandals are permitted in the Christian church, that they who are approved may be made manifest; and that occafion may be furnished for them who feek occafion, to reproach religion, and persist in their unbelief. If men choose delufion, God also will choose to give them up to it. The scorner shall feek wisdom, and shall not find it; and the word of life shall be a favour of death unto death to them that perish. Mr. Paine, when he wrote the First part of his Age of Reafon, was without a Bible. Afterwards, he tells us, he procured one; or to use his own schoolboy language, a Bible and a Testament; and I have " found them, he adds, to be much worse books "than I had conceived."† In all this there is nothing surprising. On the contrary, if such a

scorner had found wisdom, the Scriptures themfelves had not been fulfilled.*

If an infolent coxcomb had been of opinion that Sir Ifaac Newton was a mere ignoramus in philofophy, and had gone into his company that he might catechize, and afterwards, as occasion should offer, expose him; it is not unlikely that this great writer, perceiving his arrogance, would have fuffered him to depart without answering his questions, even though he might know at the time that his unfavourable opinion of him would thereby be the more confirmed. Let us but come to the Scriptures in a proper spirit, and we shall know of the doctrine, whether it be of God: but if we approach them in a cavilling humour, we may expect not only to remain in ignorance, but to be hardened more and more in unbelief.

CHAP IV..

The consistency of the Christian doctrine, particularly that of falvation through a. Mediator, with fober Reafon.

IF there be a God who created us; if we

have all finned against him; and if there be reafon to believe that he will call us to account for our conduct, all which principles are admitted by Mr. Paine; a gloomy profpect must needs present itfelf, fufficient indeed to render man "the flave of

* Prov. xiv. 6.

+ Age of Reason, Part I. p. 1.

Part II. p. 100

terror." It is not in the power of this writer, nor of any man living who rejects the Bible, to assure us that pardon will have any place in the divine government; and however light he may make of the fcripture doctrine of hell, He that calls men to account for their deeds will be at no lofs how or where to punish them. But allowing that God is disposed to shew mercy to the guilty, the question is, Whether his doing so by or without a Mediator be most consistent with what we know of fitness or propriety ?

That pardon is bestowed through a mediator in a vast variety of instances among men, cannot be denied; and that it is proper it should be so must be evident to every thinking mind. All who are acquainted with the common affairs of life must be aware of the neceffity of such proceedings, and the good effects of them upon society.*

It is far less humbling for an offender to be pardoned at his own request, than through the interposition of a third perfon: for in the one cafe he may be led to think that it was his virtue and penitence which influenced the decifion; whereas in the other he is compelled to feel his own unworthiness: and this may be one reason why the mediation of Christ is fo offensive. It is no wonder indeed that those who deny humility to be a virtue, should be disgusted with a doctrine, the professed object of which is to abase the pride of man.

As forgiveness without a mediator is less humbling to the offender, so it provides less for the honour of the offended, than a contrary proceeding.

Many a compaffionate heart has longed to go forth, like David towards Abfalom; but, from a just sense of wounded authority, could not tell how to effect it; and has greatly defired that fome common friend would interpose, and fave his honour. He has wished to remit the fentence; but has felt the want of a mediator, at the instance of whom he might give effect to his defires, and exercise mercy without feeming to be regardless of justice. An offender who fhould object to a mediator would be justly confidered as hardened in impenitence, and regardless of the honour of the offended: and it is difficult to fay what other construction can be put upon the objections of finners to the Mediation of Chrift.

Again, To exercise pardon without a mediator, would be fixing no such stigma upon the evil of the offence, as is done by a contrary mode of proceeding. Every man feels that those faults which may be overlooked on a mere acknowledgment, are not of a very heinous nature: they are fuch as arife from inadvertence rather than from ill design; and include little more than an error of the judgment. On the other hand, every man feels that the calling in of a third person is making much of the offence, treating it as a ferious affair, a breach that is not to be lightly paffed over. This may be another reason why the Mediation of Christ is so offenfive to the adverfaries of the Gospel. It is no wonder that men who are continually speaking of moral evil under the palliating names of error, frailty, imperfection, and the like, should spurn at a doctrine, the implication of which condemns* it to everlasting infamy.

Finally, To bestow pardon without a mediator